Transaction of mysticism and politics in transcendental philosophy

Transaction of mysticism and politics in transcendental philosophy
Imam Khomeini (RA) with the influence of the philosophical doctrine of transcendental wisdom, in contrast to the two systems of capitalist and communist could realize a system which was responsible of individual and social well-being. With this basis, he could theorize the Islamic government and implement it with the presence of the people. The Big Move is related to perceptions of Imam Khomeini (RA) from the perfect man in politics and the rule of transcendent wisdom intellectual disposition. This study aimed to investigate the issue. In this regard, the questions have been raised that what is Imam Khomeini's (RA) look to the concept of the perfect man and its dimensions in politics and government, and how could he highlight this principle in dealing with other schools and challenging other material and spiritual schools and create and lead a system which is in charge of preserving and promoting human dignity and society. To answer this question and expressing comprehensive analysis of the characteristics of the perfect man, first, the origin and foundation of discussion, which is the epistemological and ontological in transcendental philosophy - ie, Imam's intellectual framework, is explained. In continue the role of anthropology in transcendental philosophy and process of evolution of human being in this school has been studied.
Keywords: transcendental philosophy, the perfect man, Imam Khomeini, politics, mysticism.
Introduction
In the study of contemporary political ideas we witness great development and all-round realization of the Islamic Revolution which was based on Imam’s deep and divine idea; the idea that realized the Islamic Republic based on province that is responsible of individual and social well-being in contrast to two political-intellectual systems of capitalist and communist. It also could create the biggest political-intellectual gaps and challenges in the international system and become factor of consolidating of identity, dignity and self-believe in Iranian people national is all over the world.
Goals and comprehensiveness of the revolution as an intellectual system that is responsive to the earth and immortal world and is exactly in line with the mission of the prophets and Imams who claim of reform, prosperity and human conduct, and it is derived from a deep understanding and comprehensive look of Imam and his spiritual wisdom of the universe, man, society and political, social and cultural system. Imam knows the universe and all areas of human activity and social, political, economic institutions, and head of all, the Islamic state in the presence of God, and introduces all destinations as God's knowledge. Obviously, this type of look on his richest individual experience, which is his mysticism intuition experience that is derived from the Quran and Ahl-Beit (inmate), and he knows reaching to happiness as the greatest purpose for human life. The look recognizes establishment of government as the biggest ritual, which includes comfort in this world and salvation in the hereafter.
By this look, Imam provided an integrated socio-political system that is coordinated with nature and rationality and law, and has virtually put all rigid and passive philosophical, spiritual, social and cultural thoughts aside, and instead, he gave dynamism, transformation, effort, self-believe and innovation. In a sense, this is the same monotheistic system that is characterized by the presence of the people. Finally, it can be said that political thought of Imam was result of a mystical vision and thought and his belief, and his look in all areas was a monotheistic and developmental look in the realization of happiness and perfection.
With the introduction, this question is raised that how is the relationship between mysticism and politics stated in the mystical, political works of Imam? What are characteristics of mysticism and politics in Imam's opinion? Has policy been used in today material meaning, which is power? Also of Imam's look, is mysticism individualistic and introverted or social and is influential in the outside world? And finally, what characteristics does his hypothesis as a symbolic model that can ensure the happiness of man and society and be interface between creator and creature have?
Given this research are: First, in the idea of Imam, relationship between mysticism and politics is systematic, and both show the same truth. Secondly, the system of thought and value of Imam is monotheism. Thirdly, the concept of happiness and perfection is the biggest motivation and purpose for transformation and achieving true peace and happiness and union with God. It is also notable that the theoretical basis of this article is Imam's religious epistemology and anthropology derived from transcendental philosophy and influenced by Imam's mystical and political writings, with emphasis on his mystical book, Mesbaholhedayeh el Al-khlafeh va Al-velayah.
The concept of politics and its place in religious epistemology of Imam
Policy is Imam Khomeini's sight is not in common sense of the power and the concept of deception, guile, opportunistic, hypocrisies and use of any means in order to achieve the goal. As Imam Khomeini with an explicitly clear and understandable state rejects such perceptions and political approaches with the establishment of the Islamic Revolution and the Islamic Republic and his leadership, and argues his perception of politics as received guidance and education from the context of religion and the Holy Quran and the biography of Imams.
The dignity of the religion of guidance, management, justification and planning of human life in the course of life, and reform of the life of this world and the other world is the people, and policy has the same dignity in Imam Khomeini's sight. Policy in its real meaning is the management, justification and planning of human life in the course of rational life.
With regard to the definition, policy is the sacred phenomenon that if it is done correctly, is the most valuable [or at least] one of the most valuable endeavors of human beings. This valuable action is aimed at sending the divine prophets and is the supreme effort that a human can do. This is the value worship, which in Islam is as obligatory and in the case of monopoly of individuals who are graceful and decent people for the Role of Politics in one or more people, it will be an obligation.
Islamic primary sources have proven the necessity and value of the policy so that there will be no room for the least doubt that policy is of the obligatory acts of worship and duties of people, who have the situation. Imam Khomeini considers high human and divine respect and dignity for policy and states is in this way:
"The policy means leading society to the place where the best for society and people exist. Policy is to guide society and lead it. It should consider all the best things for the community and take into account all aspects of society and guide them toward what is good for people, and this is reserved for the prophets ... Faith is the policy that moves People from here and takes all the things that are good for people and nation that is the same straight path (Sahifeh Noor, vol 13, p 217) "Islam is a political-religious faith that worship is incorporated with its politics and in the policy affairs are in corporation with worship "(Sahifeh Noor, vol. 13, p. 123)" Islam is not only a worship religion, and the task between creature and Almighty God is not only spiritual task , it is worship and political task and policy is integrated in worship. Namely the religious aspect that is a political aspect as well".
The concept of mysticism and its place in religious epistemology of Imam
According to Article's assumptions, it is obvious that mysticism in Imam's perspective is a tool to achieve the main objective, which is God's satisfaction and happiness of mankind, so that kind of leadership of Imam is indicator of mystic that is in the service of God and God's creation. Despite numerous political, cultural, military and security problems, Imam's mystical look is as a practical conduct that shows itself in the form of love, friendship, empathy, cooperation, sacrifice and martyrdom.
It is obvious that this conception of mysticism is a functional, operational and action-oriented understanding that is nearness to God which is very important. In a sense, we can say that understanding mystical functions in Islamic society is more important than essential understanding of it. The nature definition says that what is nature of mysticism? But the functional definition says that what has mysticism done and will do? Although the nature of mysticism is important, nothing is more important than its functions. Imam (RA) also focuses on the mystical functions. He has such an approach during all the speeches after the revolution. In his definition, warriors of Islam are real mystics, and those who are seeking for creating justice, are mystic. It involves a functional element.
Imam defined 'mysticism' in such a way that it is equal to "religion", and the equality of mysticism and religion is rooted in his theoretical viewpoint ... that we will analyze it later. He criticized the attitude of opposition, as he criticized the opposition between religion and government, and in a broader perspective, he knows government, politics and religion equal. Hence, religion and mysticism are seeking opportunities to establish the rule of justice. In the definition of mysticism, Imam has a functional approach. Functional definitions are often called "including ones", it means such a definition includes a wide range of phenomena in its conceptual framework. In fact, this definition implies that everything that has the mentioned function is considered as mysticism.
If mysticism is defined as a thing knows the government and social justice in line with the making people as ultimate goal and function, we shall see mysticism and religion the same. For religion has the same purpose and function. Functional definitions are usually dependent on theoretical perspective that seeks to explain the phenomena based on the fundamental role of the individual and society. So mysticism, like religion, is a system of beliefs and practices through which a group grapple with ultimate issues of human life. The fundamental issues are nothing but justice in this world and salvation in the Hereafter. From here, "duty" shows its role. "Duty" is what a mystic or religious person should do to please God.
Differences in ultimate issues can also bring differences in the nature of religion and mysticism for people. The ultimate issue of human life for many people may be that how can we enjoy the life as much as possible and avoid suffering and guarantee euphoric. The question of what are ultimate issues of religion or following what purpose mystic has emerged, will have different responses in view of mystics and religious people. Some people know Hereafter as purpose of religion, and know its issues as freedom and salvation in the hereafter. Some other people know the ultimate goal as the individual relationship with God; and others know the ultimate goal of religion as peace in this world and giving meaning to the world. This difference in the problem also exists in ways of achieving the objectives and ultimate issues.
Imam says: " a large group of people imagined that meaning of mysticism is that humans are to be found and mention a pray and do some acts and dance and so on, they thinks this is the sense of mysticism.
from set of documents and comments related Imam it can be concluded that the most important concern of Imam's though and the center of his thinking is human happiness, and this forms the basis of his intellectual system, so that mysticism, politics, law, ethics, management and all and all have operational and functional role in this process, especially Islamic state has duty to provide individual and collective salvation in society.